¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

² tn Heb “and they lifted up their voice[s] and wept with great weeping.” Both the cognate accusative בְּכִי (bekhi, “weeping”) and the attributive adjective גָדוֹל (gadol, “great”) emphasize their degree of sorrow.

³ tn Heb “one.”

⁴ tn Or “peace offerings.”

⁵ tn Heb “A great oath there was concerning the one who did not go up before the Lord at Mizpah, saying, ‘He must surely be put to death.’”

⁶ tn Or “felt sorry for.”

⁷ tn Heb “cut off one.”

⁸ tn Heb “What should we do for them, for the remaining ones, concerning wives?”

⁹ tn Heb “Look, no one had come to the camp from Jabesh Gilead to the assembly.”

¹⁰ tn Or “when the people were mustered.”

¹¹ tn Heb “and look.”

¹² tn Heb “men, sons of strength.”

¹³ tn Heb “there.”

¹⁴ tn Heb “the edge of the sword.”

¹⁵ tn Heb “And this is the thing that you will do.”

¹⁶ tn Heb “every woman who is familiar with the bed of a male.”

¹⁷ tc Some Greek witnesses (notably Codex Vaticanus [B]) add the words, “‘But the virgins you should keep alive.’ And they did so.” These additional words, which probably represent the original Hebrew text, can be retroverted: וְאֶת־הַבְּתוּלוֹת תְּחַיּוּ וַיַּעֲשׂוּ כֵן (ve’et-habbÿtulot tÿkhayyu vayya’asu khen). It is likely that a scribe’s eye jumped from the vav (ו) on וְאֶת (vÿ’et) to the initial vav of v. 11, accidentally leaving out the intervening letters. The present translation is based on this reconstruction.

¹⁸ tn Heb “who had not known a man with respect to the bed of a male.”

¹⁹ tn Heb “And all the assembly sent and spoke to the sons of Benjamin who were at the cliff of Rimmon and they proclaimed to them peace.”

²⁰ tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.

²¹ tn Heb “but they did not find for them enough.”

²² tn Or “felt sorry for.”

²³ tn Heb “had made a gaping hole in.” The narrator uses imagery that compares Israel to a wall that has been breached.

²⁴ tn Or “elders.”

²⁵ tn Heb “What should we do for the remaining ones concerning wives?”

²⁶ tn The Hebrew text has “and they said” at the beginning of the verse. For stylistic reasons the translation treats v. 17 as a continuation of the remarks of the leaders in v. 16.

²⁷ tn Heb “An inheritance for the remnant belonging to Benjamin, and a tribe from Israel will not be wiped away.” The first statement lacks a verb. Some prefer to emend the text to read, “How can an inheritance remain for the remnant of Benjamin?”

²⁸ tn Heb “But we are not able to give to them wives from our daughters.”

²⁹ tn Heb “is cursed.”

³⁰ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

³¹ tn Heb “and look.”

³² tn Heb “and look, when.”

³³ tn Heb “in the dances.”

³⁴ tc The (original) LXX and Vulgate read “to you.”

³⁵ tn The words “and let them be” are supplied in the translation for clarification.

³⁶ tn Heb “for we did not take each his wife in battle.”

sn Through battle. This probably refers to the battle against Jabesh Gilead, which only produced four hundred of the six hundred wives needed.

³⁷ tn This sentence is not in the Hebrew text. It is supplied in the translation to clarify the logic of the statement.

³⁸ tc Heb “You did not give to them, now you are guilty.” The MT as it stands makes little sense. It is preferable to emend לֹא (lo’, “not”) to לוּא (lu’, “if”). This particle introduces a purely hypothetical condition, “If you had given to them [but you didn’t].” See G. F. Moore, Judges (ICC), 453-54.

³⁹ tn Heb “did so.”

⁴⁰ tn Heb “And they took wives according to their number from the dancing girls whom they abducted.”

⁴¹ tn Heb “went and returned.”

⁴² tn Heb “inheritance.”

⁴³ tn Heb “and lived in them.”

⁴⁴ tn Heb “his inheritance.”

⁴⁵ tn Heb “Each was doing what was right in his [own] eyes.”

sn Each man did what he considered to be right. The Book of Judges closes with this note, which summarizes the situation of the Israelite tribes during this period.

⁴⁶ tn BDAG 736-37 s.v. οὖν 2.b states, “οὖν serves to indicate a transition to someth. new…now, then, well…Ac 25:1.”

⁴⁷ sn See the note on Porcius Festus in 24:27.

⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of 65 mi (just over 100 km).

map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵⁰ tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

⁵¹ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.

⁵² tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

⁵³ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

⁵⁴ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

⁵⁵ sn See the note on Porcius Festus in 24:27.

⁵⁶ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

⁵⁷ tn The word “there” is not in the Greek text but is implied.

⁵⁸ tn Grk “let those who are influential among you” (i.e., the powerful).

⁵⁹ tn The word “there” is not in the Greek text, but is implied.

⁶⁰ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

⁶¹ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

⁶² tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

⁶³ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

⁶⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁶⁵ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

⁶⁶ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

⁶⁷ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

⁶⁸ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

⁶⁹ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

⁷⁰ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

⁷¹ tn Grk “I have sinned…in nothing.”

⁷² tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

sn The Jewish law refers to the law of Moses.

⁷³ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.

⁷⁴ sn See the note on Porcius Festus in 24:27.

⁷⁵ tn Or “stand trial.”

⁷⁶ tn Grk “concerning these things.”

⁷⁷ tn Grk “said.”

⁷⁸ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

⁷⁹ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

⁸⁰ tn That is, tried by an imperial representative and subject to Roman law.

⁸¹ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

⁸² tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

⁸³ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

⁸⁴ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

⁸⁵ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

⁸⁶ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

⁸⁷ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

⁸⁸ tn That is, with his advisers.

⁸⁹ sn See the note on Porcius Festus in 24:27.

⁹⁰ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

⁹¹ tn Or “to the emperor.”

⁹² sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

⁹³ sn King Agrippa was Herod Agrippa II (a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).

⁹⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁹⁵ tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

⁹⁶ sn See the note on Porcius Festus in 24:27.

⁹⁷ tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

⁹⁸ sn See the note on Porcius Festus in 24:27.

⁹⁹ tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”

¹⁰⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁰¹ tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

¹⁰² tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

¹⁰³ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

¹⁰⁴ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

¹⁰⁵ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

¹⁰⁶ tn Or “has met his accusers in person.”

¹⁰⁷ tn Grk “and receives.”

¹⁰⁸ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

¹⁰⁹ tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

¹¹⁰ tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

¹¹¹ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

¹¹² tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

¹¹³ tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.

¹¹⁴ tn Or “I was expecting.”

¹¹⁵ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

¹¹⁶ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

¹¹⁷ tn Grk “a certain Jesus.”

¹¹⁸ tn Or “asserted.”

¹¹⁹ tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

¹²⁰ tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

¹²¹ tn Or “stand trial.”

¹²² tn Grk “on these things.”

¹²³ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

¹²⁴ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

¹²⁵ sn See the note on King Agrippa in 25:13.

¹²⁶ sn See the note on Porcius Festus in 24:27.

¹²⁷ tn Grk “said.”

¹²⁸ sn See the note on King Agrippa in 25:13.

¹²⁹ tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.

¹³⁰ tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

¹³¹ tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

¹³² sn See the note on Porcius Festus in 24:27.

¹³³ tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.

¹³⁴ sn See the note on Porcius Festus in 24:27.

¹³⁵ sn See the note on King Agrippa in 25:13.

¹³⁶ tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

¹³⁷ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

¹³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹³⁹ sn Here means “here in Caesarea.”

¹⁴⁰ tn Or “screaming.”

¹⁴¹ sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

¹⁴² tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

¹⁴³ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

¹⁴⁴ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

¹⁴⁵ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

¹⁴⁶ sn To my lord means “to His Majesty the Emperor.”

¹⁴⁷ tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

¹⁴⁸ sn See the note on King Agrippa in 25:13.

¹⁴⁹ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

¹⁵⁰ tn L&N 33.153 s.v. σημαίνω, “to cause something to be both specific and clear – ‘to indicate clearly, to make clear’… ‘for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him’ Ac 25:27.”

sn Without clearly indicating the charges against him. Again the point is made by Festus himself that there is difficulty even in articulating a charge against Paul.

¹⁵¹ sn The introductory statement here shows that this incident is earlier than those in Jer 32–34 which all take place in the reign of Zedekiah. Jehoiakim ruled from 609/8 b.c. until 598/97 b.c. and his brother Zedekiah followed him after a brief reign of three months by Jehoiakim’s son who was captured by Nebuchadnezzar and taken to Babylon. Zedekiah ruled from 598/7 b.c. until the kingdom fell in 587/86. The position of this chapter is out of chronological order emphasizing the theme of covenant infidelity (Jer 34; 35:12-17) versus the faithfulness to his commands that God expected from Israel as illustrated by the Rechabites’ faithfulness to the commands of their progenitor. This is thus another one of those symbolic acts in Jeremiah which have significance to the message of the book (compare Jer 13, 19). This incident likely took place during the time that people living in the countryside like the Rechabites were forced to take shelter in the fortified cities because of the raiding parties that Nebuchadnezzar had sent against Jehoiakim after he had rebelled against him in 603 b.c. (compare v. 11 and Jer 4:5 with 2 Kgs 24:1-2).

¹⁵² tn Heb “The word which came to Jeremiah from the Lord in the days of Jehoiakim son of Josiah king of Judah, saying.”

¹⁵³ tn Heb “the house of the Rechabites.” “House” is used here in terms of “household” or “family” (cf. BDB 109 s.v. בַּיִת 5.a, b).

sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7-8 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures as the same Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23-24). If this is the case, the Rechabites followed these same rules for almost 250 years because Jehu’s purge of Baalism and the beginning of his reign was in 841 b.c. and the incident here took place some time after Jehoiakim’s rebellion in 603 b.c. (see the study note on v. 1).

¹⁵⁴ sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1-14).

¹⁵⁵ tn Heb “the sons of Hanan son of Igdaliah, the man of God.” The reference to “sons” and to “man of God” fits the usage of these terms elsewhere to refer to prophets and their disciples (see BDB 43-44 s.v. אֱלֹהִים 3(b) and compare usage in 2 Kgs 4:40 for the former and BDB 121 s.v. בֵּן 7.a and compare the usage in 2 Kgs 4:38 for the latter).

¹⁵⁶ sn According to Jer 52:24; 2 Kgs 25:18 there were three officers who carried out this duty. It was their duty to guard the entrance of the temple to keep people out that did not belong there, such as those who were foreigners or ritually unclean (see 2 Kgs 12:9 and compare Ps 118:19-20).

¹⁵⁷ tn Heb “Drink wine.”

¹⁵⁸ tn Heb “Don’t plant a vineyard and it shall not be to you [= and you shall/must not have one].”

¹⁵⁹ tn Heb “Don’t…and don’t…but live…in order that you might….”

¹⁶⁰ sn Heb “where you are sojourning.” The terms “sojourn” and “sojourner” referred to a person who resided in a country not his own, without the rights and privileges of citizenship as a member of a nation, state, or principality. In the ancient Near East such people were dependent on the laws of hospitality rather than the laws of state for protection and provision of legal rights. Perhaps the best illustration of this is Abraham who “sojourned” among the Philistines and the Hittites in Canaan and was dependent upon them for grazing and water rights and for a place to bury his wife (cf. Gen 20-24). What is described here is the typical lifestyle of a nomadic tribe.

¹⁶¹ tn Heb “We have not drunk wine all our days.” Actually vv. 8b-9a are a series of infinitive constructs plus the negative לְבִלְתִּי (lÿvilti) explaining the particulars of how they have obeyed, i.e., by not drinking wine…and by not building….” The more direct declarative statement is used here to shorten the sentence and is more in keeping with contemporary style.

¹⁶² tn Heb “We have obeyed and done according to all which our ancestor Jonadab commanded us.”

¹⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁶⁴ tn Heb “Chaldean.” For explanation see the study note on 21:4.

¹⁶⁵ tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.

¹⁶⁶ tn Heb “35:12 And the word of the Lord came to Jeremiah, saying, ‘Thus says Yahweh of armies the God of Israel, “Go and say…‘Will you not learn…’”’” The use of the indirect introduction has been chosen here as in 34:1-2 to try to cut down on the confusion created by embedding quotations within quotations.

¹⁶⁷ tn Heb “Oracle of the Lord.”

¹⁶⁸ tn The words “from this” are not in the text but are implicit from the context. They have been supplied in the translation for the sake of clarity.

¹⁶⁹ tn Heb “Will you not learn a lesson…?” The rhetorical question here has the force of an imperative, made explicit in the translation.

¹⁷⁰ tn Heb “The words of Jonadab son of Rechab which he commanded his descendants not to drink wine have been carried out.” (For the construction of the accusative of subject after a passive verb illustrated here see GKC 388 §121.b.) The sentence has been broken down and made more direct to better conform to contemporary English style.

¹⁷¹ tn The vav (ו) plus the independent pronoun before the verb is intended to mark a sharp contrast. It is difficult, if not impossible to mark this in English other than “But I.”

¹⁷² tn On this idiom (which occurs again in the following verse) see the translator’s note on 7:13 for this idiom and compare its use in 7:13, 25; 11:7; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:9.

¹⁷³ tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Compare 18:11 where the same idiom occurs with the added term of “make good your ways.”

¹⁷⁴ tn Heb “Don’t go after/follow other gods.” See the translator’s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.

¹⁷⁵ tn This is an attempt to represent the particle כִּי (ki) which is probably not really intensive here (cf. BDB 472 s.v. כִּי 1.e) but is one of those causal uses of כִּי that BDB discusses on 473-74 s.v. כִּי 3.c where the cause is really the failure of the people of Judah and Jerusalem to listen/obey. I.e., the causal particle is at the beginning of the sentence so as not to interrupt the contrast drawn.

¹⁷⁶ tn Heb “this people.” However, the speech is addressed to the people of Judah and the citizens of Jerusalem, so the second person is retained in English. In addition to the stylistic difference that Hebrew exhibits in the rapid shift between persons (second to third and third to second, which have repeatedly been noted and documented from GKC 462 §144.p) there may be a subtle rhetorical reason for the shift here. The shift from direct address to indirect address which characterizes this verse and the next may reflect the Lord’s rejection of the people he is addressing. A similar shift takes place in Wisdom’s address to the simple minded, fools, and mockers in Prov 1:28-32 after the direct address of 1:22-27.

¹⁷⁷ tn Heb “Therefore, thus says the Lord, the God of armies, the God of Israel.” For the title see 7:13 and the study note on 2:19. The first person address is again used in the translation because this whole section is a speech from the Lord (see vv. 12-13).

¹⁷⁸ tn Heb “Yahweh of armies, the God of Israel.” For this title, which occurs again in the following verse, see the notes on 7:3 and the study note on 2:19.

¹⁷⁹ tn Heb “There shall not be cut to Jonadab son of Rechab a man standing before me all the days.” For the first part of this idiom see 33:17-18 where it is applied to David always having a descendant to occupy the throne and the Levites will always have priests to offer up sacrifices. For the latter part of the idiom “to stand before” referring to service see BDB 764 s.v. עָמַד 1.e and compare the usage in 1 Kgs 1:2; 2 Kgs 3:14; Jer 15:19; Deut 10:8. As comparison with those passages will show, it refers to attending on, or serving a superior, a king, or the Lord. It is used of both prophets (e.g., 1 Kgs 17:1) and priests (e.g., Deut 10:8) serving the Lord. Its most common use is to refer to priestly service. The nature of the service is not further defined in this case, though several of the commentaries point out a Mishnaic tradition that the Rechabites later were given the function of bringing wood for the altar.

¹⁸⁰ sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.

¹⁸¹ tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.

¹⁸² tn Or “on account of.”

¹⁸³ sn Apparently this individual named Cush was one of David’s enemies.

¹⁸⁴ tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

¹⁸⁵ tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.

¹⁸⁶ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

¹⁸⁷ tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.

¹⁸⁸ tn Heb “if I have done this.”

¹⁸⁹ tn Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.

¹⁹⁰ tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholÿmi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.

¹⁹¹ tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsorÿriy, “my enemy”) to צוֹרְרוֹ (tsorÿro, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.

¹⁹² tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.

¹⁹³ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

¹⁹⁴ tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.

¹⁹⁵ tn Heb “and may he trample down to the earth my life.”

¹⁹⁶ tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.

¹⁹⁷ tn Heb “in your anger.”

¹⁹⁸ tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.

¹⁹⁹ tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

²⁰⁰ tn Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”

²⁰¹ tn Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.

²⁰² sn The Lord judges the nations. In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7a). He urges God to take his rightful place on the throne (v. 7b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8-16).

²⁰³ tn Heb “judge me, O Lord, according to my innocence.”

²⁰⁴ tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.

²⁰⁵ tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.

²⁰⁶ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.

²⁰⁷ tn The prefixed verbal form is a jussive, expressing an imprecation here.

²⁰⁸ tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.

²⁰⁹ tn The prefixed verbal form expresses the psalmist’s prayer or wish.

²¹⁰ tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.

²¹¹ tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.

²¹² tn Traditionally, “my shield is upon God” (cf. NASB). As in v. 8, עַל (’al) should be understood as a divine title, here compounded with “God” (cf. NIV, “God Most High”). See M. Dahood, Psalms (AB), 1:45-46. The shield metaphor pictures God as a protector against deadly attacks.

²¹³ tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).

²¹⁴ tn Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.

²¹⁵ tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).

²¹⁶ tn Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.

²¹⁷ tn Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.

²¹⁸ tn Heb “and for him he prepares the weapons of death.”

²¹⁹ tn Heb “his arrows into flaming [things] he makes.”

²²⁰ tn Heb “and he conceives harm and gives birth to a lie.”

sn Pregnant with wickedness…gives birth to harmful lies. The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.

²²¹ tn Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.

²²² tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.

²²³ tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”

²²⁴ tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”

²²⁵ tn Heb “according to.”

²²⁶ tn Heb “[to] the name of the Lord Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case the compound “Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

²²⁷ sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.

²²⁸ tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.

²²⁹ tn The plural form of the title emphasizes the Lord’s absolute sovereignty.

²³⁰ tn Or “awesome”; or “majestic.”

²³¹ tn Heb “name,” which here stands metonymically for God’s reputation.

²³² tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.

²³³ tn Heb “you establish strength because of your foes.” The meaning of the statement is unclear. The present translation follows the reading of the LXX which has “praise” (αἶνος, ainos) in place of “strength” (עֹז, ’oz); cf. NIV, NCV, NLT.

²³⁴ tn Heb “to cause to cease an enemy and an avenger.” The singular forms are collective. The Hitpael participle of נָקַם (naqam) also occurs in Ps 44:16.

²³⁵ tn Heb “when I see your heavens, the works of your fingers, the moon and stars which you established.” The verb “[and] see” is understood by ellipsis in the second half of the verse.

²³⁶ tn Heb “What is man[kind]?” The singular noun אֱנוֹשׁ (’enosh, “man”) is used here in a collective sense and refers to the human race.

²³⁷ tn Heb “remember him.”

²³⁸ tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.

²³⁹ tn The two imperfect verbal forms in v. 4 describe God’s characteristic activity.

²⁴⁰ tn Heb “and you make him lack a little from [the] gods [or “God”].” The Piel form of חָסַר (khasar, “to decrease, to be devoid”) is used only here and in Eccl 4:8, where it means “to deprive, to cause to be lacking.” The prefixed verbal form with vav (ו) consecutive either carries on the characteristic nuance of the imperfect in v. 5b or indicates a consequence (“so that you make him…”) of the preceding statement (see GKC 328 §111.m). Some prefer to make this an independent clause and translate it as a new sentence, “You made him….” In this case the statement might refer specifically to the creation of the first human couple, Adam and Eve (cf. Gen 1:26-27). The psalmist does appear to allude to Gen 1:26-27, where mankind is created in the image of God and his angelic assembly (note “let us make man in our image” in Gen 1:26). However, the psalmist’s statement need not be limited in its focus to that historical event, for all mankind shares the image imparted to the first human couple. Consequently the psalmist can speak in general terms of the exalted nature of mankind. The referent of אֱלֹהִים (’elohim, “God” or “the heavenly beings”) is unclear. Some understand this as a reference to God alone, but the allusion to Gen 1:26-27 suggests a broader referent, including God and the other heavenly beings (known in other texts as “angels”). The term אֱלֹהִים is also used in this way in Gen 3:5, where the serpent says to the woman, “you will be like the heavenly beings who know good and evil.” (Note Gen 3:22, where God says, “the man has become like one of us.”) Also אֱלֹהִים may refer to the members of the heavenly assembly in Ps 82:1, 6. The LXX (the ancient Greek translation of the OT) reads “angels” in Ps 8:5 (this is the source of the quotation of Ps 8:5 in Heb 2:7).

²⁴¹ tn Heb “you crown him [with].” The imperfect verbal forms in this and the next line describe God’s characteristic activity.

²⁴² sn Honor and majesty. These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26-30).

²⁴³ tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”

²⁴⁴ tn The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30).

²⁴⁵ tn Heb “under his feet.”

sn Placed everything under their authority. This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26-30.

²⁴⁶ tn Heb “and also the beasts of the field.”

²⁴⁷ tn Heb “paths.”

²⁴⁸ tn The plural form of the title emphasizes the Lord’s absolute sovereignty.

²⁴⁹ tn Or “awesome, majestic.”

²⁵⁰ tn Heb “name,” which here stands metonymically for God’s reputation.

²⁵¹ sn Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1.